If I speak with the tongues of men and of
angels, but have not love, I am become sounding brass, or a clanging cymbal.
And if I have the gift of prophecy, and know all mysteries and all knowledge;
and if I have all faith, so as to remove mountains, but have not love,
I am nothing. And if I bestow all my goods to feed the poor, and if I give
my body to be burned, but have not love, it profiteth me nothing. Love
suffereth long, and is kind; love envieth not; love vaunteth not itself,
is not puffed up, doth not behave itself unseemly, seeketh not its own,
is not provoked, taketh not account of evil; rejoiceth not in unrighteousness,
but rejoiceth with the truth; beareth all things, believeth all things,
hopeth all things, endureth all things. Love never faileth: but whether
there be prophecies, they shall be done away; whether there be tongues,
they shall cease; whether there be knowledge, it shall be done away. For
we know in part, and we prophesy in part; but when that which is perfect
is come, that which is in part shall be done away. When I was a child,
I spake as a child, I felt as a child, I thought as a child: now that I
am become a man, I have put away childish things. For now we see in a mirror,
darkly; but then face to face: now I know in part; but then shall I know
fully even as also I was fully known. But now abideth faith, hope, love,
these three; and the greatest of these is love.

PAUL'S PRAISE OF CHRISTIAN LOVE.

1. Paul's purpose in this chapter is to silence and humble
haughty Christians, particularly teachers and preachers. The Gospel gives
much knowledge of God and of Christ, and conveys many wonderful gifts,
as Paul recounts in Romans 12 and in First Corinthians 12. He tells us
some have the gift of speaking, some of teaching, some of Scripture exposition;
others of ruling; and so on. With Christians are great riches of spiritual
knowledge, great treasures in the way of spiritual gifts. Manifest to all
is the meaning of God, Christ, conscience, the present and the future life,
and similar things. But there are to be found few indeed who make the right
use of such gifts and knowledge; who humble themselves to serve others,
according to the dictates of love. Each seeks his own honor and advantage,
desiring to gain preferment and precedence over others.

2. We see today how the Gospel has given to men knowledge
beyond anything known in the world before, and has bestowed upon them new
capabilities. Various gifts have been showered upon and distributed among
them which have redounded to their honor. But they go on unheeding. No
one takes thought how he may in Christian love serve his fellow-men to
their profit. Each seeks for himself glory and honor, advantage and wealth.
Could one bring about for himself the distinction of being the sole individual
learned and powerful in the Gospel, all others to be insignificant and
useless, he would willingly do it; he would be glad could he alone be regarded
as Mister Smart. At the same time he affects deep humility, great self-abasement,
and preaches of love and faith. But he would take it hard had he, in practice,
to touch with his little finger what he preaches. This explains why the
world is so filled with fanatics and schismatics, and why every man would
master and outrank all others. Such as these are haughtier than those that
taught them. Paul here attacks these vainglorious spirits, and judges them
to be wholly insignificant, though their knowledge may be great and their
gifts even greater, unless they should humble themselves and use their
gifts in the service of others.

3. To these coarse and mean people he addresses himself
with a multitude of words and a lengthy discourse, a subject he elsewhere
disposes of in a few words; for instance, where he says (Phil. 2.3-4),
"In lowliness of mind each counting other better than himself; not looking
each of you to his own things, but each of you also to the things of others.''
By way of illustration, he would pass sentence upon himself should he be
thus blameworthy; this more forcibly to warn others who fall far short
of his standing. He says,

"If I speak with the tongues of men and of angels."

4. That is, though I had ability to teach and to preach
with power beyond that of any man or angel, with words of perfect charm,
with truth and excellence informing my message—though I could do this,
"but have not love [charity]," and only seek my own honor and profit and
not my neighbor's, "I am become sounding brass, or a clanging cymbal."
In other words, "I might, perhaps, thereby teach others something, might
fill their ears with sound, but before God I would be nothing." As a clock
or a bell has not power to hear its own sound, and does not derive benefit
from its stroke, so the preacher who lacks love cannot himself understand
anything he says, nor does he thereby improve his standing before God.
He has much knowledge, indeed, but because he fails to place it in the
service of love, it is the quality of his knowledge that is at fault. 1
Cor. 8.1-12. Far better he were dumb or devoid of eloquence, if he but
teach in love and meekness, than to speak as an angel while seeking but
his own interests.

"And if I have the gift of prophecy."

5. According to chapter 14, to prophesy is to be able,
by the Holy Spirit's inspiration, correctly to understand and explain the
prophets and the Scriptures. This is a most excellent gift. To "know mysteries"
is to be able to apprehend the spiritual meaning of the Scriptures, or
its allegorical references, as Paul does where (Gal. 4.24-31) he makes
Sarah and Hagar representative of the two covenants, and Isaac and Ishmael
of the two peoples—the Jews and the Christians. Christ does the same (John
3.14) when he makes the brazen serpent of Moses typical of himself on the
cross; again, when Isaac, David, Solomon and other characters of sacred
history appear as figures of Christ. Paul calls it "mystery"—this hidden,
secret meaning beneath the primary sense of the narrative. But "knowledge"
is the understanding of practical matters, such as Christian liberty, or
the realization that the conscience is not bound. Paul would say, then:
"Though one may understand the Scriptures, both in their obvious and their
hidden sense; though he may know all about Christian liberty and a proper
conversation; yet if he have not love, if he do not with that knowledge
serve his neighbor, it is all of no avail whatever; in God's sight he is
nothing."

6. Note how forcibly yet kindly Paul restrains the disgraceful
vice of vainglory. He disregards even those exalted gifts, those gifts
of exceeding refinement, charm and excellence, which naturally produce
pride and haughtiness though they command the admiration and esteem of
men. Who would not suppose the Holy Spirit to dwell visibly where such
wisdom, such discernment of the Scriptures, is present? Paul's two epistles
to the Corinthians are almost wholly directed against this particular vice,
for it creates much mischief where it has sway. In Titus 1.7, he names
first among the virtues of a bishop that he be non superbus, not
haughty. In other words that he do not exalt himself because of his office,
his honor and his understanding, and despise others in comparison. But
strangely Paul says,

"If I have all faith, so as to remove mountains, but have
not love, I am nothing."

LOVE THE SPIRIT'S FRUIT RECEIVED BY FAITH.

7. We hold, and unquestionably it is true, that it is
faith which justifies and cleanses. Rom 1.17; 10.10; Acts 15.9. But if
it justifies and purifies, love must be present. The Spirit cannot but
impart love together with faith. In fact, where true faith is, the Holy
Spirit dwells; and where the Holy Spirit is, there must be love and every
excellence. How is it, then, Paul speaks as if faith without love were
possible? We reply, this one text cannot be understood as subverting and
militating against all those texts which ascribe justification to faith
alone. Even the sophists have not attributed justification to love, nor
is this possible, for love is an effect, or fruit, of the Spirit, who is
received through faith.

8. Three answers may be given to the question. First,
Paul has not reference here to the Christian faith, which is inevitably
accompanied by love, but to a general faith in God and his power. Such
faith is a gift; as, for instance, the gift of tongues, the gift of knowledge,
of prophecy, and the like. There is reason to believe Judas performed miracles
in spite of the absence of Christian faith, according to John 6.70: "One
of you is a devil" This general faith, powerless to justify or to cleanse,
permits the old man with his vices to remain, just as do the gifts of intellect,
health, eloquence, riches.

9. A second answer is: Though Paul alludes to the true
Christian faith, he has those in mind who have indeed attained to faith
and performed miracles with it, but fall from grace through pride, thus
losing their faith.1
Many begin but do not continue. They are like the seed in stony ground.
They soon fall from faith. The temptations of vainglory are mightier than
those of adversity. One who has the true faith and is at the same time
able to perform miracles is likely to seek and to accept honor with such
eagerness as to fall from both love and faith.

10. A third answer is: Paul in his effort to present the
necessity of love, supposes an impossible condition. For instance, I might
express myself in this way: "Though you were a god, if you lacked patience
you would be nothing." That is, patience is so essential to divinity that
divinity itself could not exist without it, a proposition necessarily true.
So Paul's meaning is, not that faith could exist without love, but on the
contrary, so much is love an essential of faith that even mountain-moving
faith would be nothing without love, could we separate the two even in
theory.

The third answer pleases me by far the best, though I
do not reject the others, particularly the first. For Paul's very first
premise is impossible—"if I speak with the tongues of angels." To speak
with an angelic tongue is impossible for a human being, and he clearly
emphasizes this impossibility by making a distinction between the tongues
of men and those of angels. There is no angelic tongue; while angels may
speak to us in a human tongue men can never speak in those of angels.

11. As we are to understand the first clause—"If I speak
with the tongues of angels"—as meaning, Were it as possible as it is impossible
for me to speak with the tongues of angels; so are we to understand the
second clause—"If I have all faith, so as to remove mountains"—to mean,
Were it as possible as it is impossible to have such faith. Equally impossible
is the proposition of understanding all mysteries, and we must take it
to mean, Were it possible for one to understand all mysteries, which, however,
it is not. John, in the last chapter of his Gospel, asserts that the world
could not contain all the books which might be written concerning the things
of the kingdom. For no man can ever fathom the depths of these mysteries.
Paul's manner of expressing himself is but a very common one, such as:
"Even if I were a Christian, if I believed not in Christ I would be nothing";
or, "Were you even a prince, if you neither ruled men nor possessed property
you would be nothing."

"And if I bestow all my goods to feed the poor."

12. In other words, "Were I to perform all the good works
on earth and yet had not charity—having sought therein only my own honor
and profit and not my neighbor's—I would nevertheless be lost." In the
performance of external works so great as the surrender of property and
life, Paul includes all works possible of performance, for he who would
at all do these, would do any work. Just so, when he has reference to tongues
he includes all good words and doctrines; and in prophecy, understanding
and faith he comprises all wisdom and knowledge. Some may risk body and
property for the sake of temporal glory. So Romans and pagans have done;
but as love was lacking and they sought only their own interests, they
practically gave nothing. It being generally impossible for men to give
away all their property, and their bodies to be burned, the meaning must
be: "Were it possible for me to give all my goods to the poor, and my body
to be burned."

13. The false reasoning of the sophists will not stand
when they maliciously deduct from this text the theory that the Christian
faith is not effectual to blot out sin and to justify. They say that before
faith can justify it must be garnished with love; but justification and
its distinctive qualities as well are beyond their ken. Justification of
necessity precedes love. One does not love until he has become godly and
righteous. Love does not make us godly, but when one has become godly love
is the result. Faith, the Spirit and justification have love as effect
and fruitage, and not as mere ornament and supplement. We maintain that
faith alone justifies and saves. But that we may not deceive ourselves
and put our trust in a false faith, God requires love from us as the evidence
of our faith, so that we may be sure of our faith being real faith.

THE NATURE OF CHRISTIAN LOVE.

"Love suffereth long, and is kind."

14. Now Paul begins to mention the nature of love, enabling
us to perceive where real love and faith are to be found. A haughty teacher
does not possess the virtues the apostle enumerates. Lacking these, however
many gifts the haughty have received through the Gospel, they are devoid
of love.

First, love "suffereth long." That is, it is patient;
not sudden and swift to anger, not hasty to exercise revenge, impatience
or blind rage. Rather it bears in patience with the wicked and the infirm
until they yield. Haughty teachers can only judge, condemn and despise
others, while justifying and exalting themselves.

15. Second, love is "kind." In other words, it is pleasant
to deal with; is not of forbidding aspect; ignores no one; is kind to all
men, in words, acts and attitude.

16. Third, love "envieth not"—is not envious nor displeased
at the greater prosperity of others; grudges no one property or honor.
Haughty teachers, however, are envious and unkind. They begrudge everyone
else both honor and possessions. Though with their lips they may pretend
otherwise, these characteristics are plainly visible in their deeds.

17. Fourth, love "vaunteth not itself." It is averse to
knavery, to crafty guile and double-dealing. Haughty and deceptive spirits
cannot refrain from such conduct, but love deals honestly and uprightly
and face to face.

18. Fifth, love is not "puffed up," as are false teachers,
who swell themselves up like adders.

19. Sixth, love "doth not behave itself unseemly" after
the manner of the passionate, impatient, and obstinate, those who presume
to be always in the right, who are opposed to all men and yield to none,
and who insist on submission from every individual, otherwise they set
the world on fire, bluster and fume, shriek and complain, and thirst for
revenge. That is what such inflating pride and haughtiness of which we
have just spoken lead to.

20. Seventh, love "seeketh not her own." She seeks not
financial advancement; not honor, profit, ease; not the preservation of
body and life. Rather she risks all these [in her effort to promote the
well-being and salvation of her neighbor, that he may profit though it
be to her hurt.—So that] in her is no such thing as [self-seeking nor self-love
but a seeking of her neighbor's good out of sincere love. Far different
are the base self-idolizing affections of those who practically hate their
neighbors, yea, who hate the very children of God, by behaving not as]
the Church of Christ nor as true Christians, [but as the sons of the devil
who choose their own happiness and security over the very life and preservation
of fellow creatures of God, Christ's Church, and the Glory of God.] Many
erring spirits, especially strong pretenders to [Christian holiness, affect
much of these things in word, but in deed it is impossible for them to
truly seek the glory of God or the good of their neighbor out of true Christian
love so long as they remain the servants of corruption.]2

21. Eighth, love "is not easily provoked" by wrong and
ingratitude; it is meek. False teachers can tolerate nothing; they seek
only their own advantage and honor, to the injury of others.

22. Ninth, love "thinketh no evil" It is not suspicious;
it puts the best construction on everything and takes all in good faith.
The haughty, however, are immeasurably suspicious; always solicitous not
to be underrated, they put the worst construction on everything, as Joab
construed Abner's deeds. 2 Sam 3.25. This is a shameful vice, and they
who are guilty of it are hard to handle.

23. Tenth, love "rejoiceth not in unrighteousness [iniquity].''
The words admit of two interpretations: First, as having reference to the
delight of an individual in his own evil doings. Solomon (Prov 2.14) speaks
of those who "rejoice to do evil." Such must be either extremely profligate
and shameless, characters like harlots and knaves; or else they must be
hypocrites, who do not appreciate the wickedness of their conduct; characters
like heretics and schismatics, who rejoice when their knavery succeeds
under the name of God and of the truth. I do not accept this interpretation,
but the other. Paul's meaning is that false teachers are malicious enough
to prefer to hear, above all things, that some other does wrong, commits
error and is brought to shame; and their motive is simply that they themselves
may appear upright and godly. Such was the attitude of the pharisee toward
the publican, in the Gospel. But love's compassion reaches far beyond its
own sins, and prays for others.

24. Eleventh, love "rejoiceth in the truth." Here is evidence
that the preceding phrase is to be taken as having reference to malicious
rejoicing at another's sin and fall. Rejoicing in the truth is simply exulting
in the right-doing and integrity of another. Similarly, love is grieved
at another's wrong-doing. But to the haughty it is an affliction to learn
of uprightness in someone else; for they imagine such integrity detracts
from their own profit and honor.

25. Twelfth, love "beareth all things." It excuses every
failing in all men, however weak, unjust or foolish one may be apparently,
and no one can be guilty of a wrong too great for it to overlook. But none
can do right in the eyes of the haughty, who ever find something to belittle
and censure as beyond toleration, even though they must hunt up an old
offence to find the injury.

26. Thirteenth, love "believeth all things." Paul does
not here allude to faith in God, but to faith in men. His meaning is: Love
is of decidedly trustful disposition. The possessor of it believes and
trusts all men, considering them just and upright like himself. He anticipates
no wily and crooked dealing, but permits himself to be deceived, deluded,
flouted, imposed upon, at every man's pleasure, and asks, "Do you really
believe men so wicked?" He measures all other hearts by his own, and makes
mistakes with utmost cheerfulness. But such error works him no injury.
He knows God cannot forsake, and the deceiver of love but deceives himself.
The haughty, on the contrary, trust no one, will believe none, nor brook
deception.

27. Fourteenth, love "hopeth all things." Love despairs
of no man, however wicked he may be. It hopes for the best. As implied
here, love says, "We must, indeed, hope for better things." It is plain
from this that Paul is not alluding to hope in God. Love is a virtue particularly
representing devotion to a neighbor; his welfare is its goal in thought
and deed. Like its faith, the hope entertained by love is frequently misplaced,
but it never gives up. Love rejects no man; it despairs of no cause. But
the proud speedily despair of men generally, rejecting them as of no account.

28. Fifteenth, love "endureth all things." It endures
whatever harm befalls, whatever injury it suffers; it endures when its
faith and hope in men have been misplaced; endures when it sustains damage
to body, property or honor. It knows that no harm has been done since it
has a rich God. False teachers, however, bear with nothing, least of all
with perfidy and the violation of plighted faith.

29. Sixteenth, love "never faileth;" that means, it abides
forever, also in the life to come. It never gives up, never permits itself
to be hindered or defeated by the wickedness or ingratitude of men, as
do worldly individuals and false saints, who, immediately on perceiving
contempt or ingratitude, draw back, unwilling to do further good to any,
and, rendering themselves quite inhuman, become perfect misanthropes like
Timon in his reputation among the Greeks. Love does not so. It permits
not itself to be made wicked by the wickedness of men, nor to be hindered
in well-doing. It continues to do good everywhere, teaching and admonishing,
aiding and serving, notwithstanding its services and benefits must be rewarded,
not by good, but by evil. Love remains constant and immovable; it continues,
it endures, in this earthly life and also in the life to come. The apostle
adds, "Whether there be prophecies, they shall be done away; whether there
be tongues, they shall cease; whether there be knowledge, it shall be done
away." Love he commends above all other endowments, as a gift that can
never pass, even in the life to come. Those other gifts, the boast of the
false apostles, are bestowed only for this present life, to serve in the
administering of the ministerial office. Prophecy, tongues, knowledge,
all must cease; for in yonder life each individual will himself perceive
perfectly and there will be no need for one to teach another. Likewise,
all differences, all inequalities, shall be no more. No knowledge and no
diversity of gifts is necessary; God himself will be all in every soul.
1 Cor 15.28.

30. Here Paul gives utterance to the distinction between
the life of faith here below and that heavenly life of divine vision. He
would teach that we have in this life and the other the same possession,
for it is the same God and the same treasures which we have here by faith
and there by sight. In the objects themselves there is no difference; the
difference consists in our knowledge. We have the same God in both lives,
but in different manner of possession. The mode of possessing God in this
life is faith. Faith is an imperfect, obscure vision, which makes necessary
the Word, which, in turn, receives vogue through the ministry, tongues
and prophecy. Without the Word, faith cannot live. But the mode of possessing
God in the future life is not faith but sight. This is perfect knowledge,
rendering unnecessary the Word, and likewise preaching, tongues and prophecy.
These, then, must pass. Paul continues,

"We know in part, and we prophesy in part."

31. "We know in part"; that is, in this life we know imperfectly,
for it is of faith and not of sight. And we "prophesy in part"; that is,
imperfectly, for the substance of our prophecy is the Word and preaching.
Both knowledge and prophecy, however, reveal nothing short of what the
angels see—the one God. "But when that which is perfect is come, that which
is in part shall be done away."

He proves this by way of illustration and contrasts the
child with the man. To children, who are yet weak, play is a necessity;
it is a substitute for office and work. Similarly, we in the present life
are far too frail to behold God. Until we are able, it is necessary that
we should use the medium of Word and faith, which are adapted to our limitations.

"For now we see through a glass darkly; but then face
to face."

32. Faith, Paul tells us, is like a mirror, like a riddle.
The actual face is not in the glass; there is but the image of it. Likewise,
faith gives us, not the radiant countenance of eternal Deity, but a mere
image of him, an image derived through the Word. As a dark riddle points
to something more than it expresses, so faith suggests something clearer
than that which it perceives. But in the life to come, mirror and riddle,
faith and its demonstration, shall all have ceased to be. God's face and
our own shall be mutually and clearly revealed. Paul says, "Now I know
in part; but then shall I know fully even as also I was fully known [know
even also as I am known]." That is, God now knows me perfectly, clearly
and plainly; no dark veil is upon myself. But as to him, a dark veil hides
him from me. With the same perfect clearness wherewith he now knows me,
I shall then know him—without a veil. The veil shall be taken away, not
from him, but from me; for upon him is no veil.

THE GREATEST CHRISTIAN VIRTUE IS LOVE.

"But now abideth faith, hope, love, these three; and the
greatest of these is love."

33. The sophists have transgressed in a masterly manner
as regards this verse. They have made faith vastly inferior to love because
of Paul's assertion that love is greater than faith and greater than hope.
As usual, their mad reason blindly seizes upon the literal expression.
They hack a piece out of it and the remainder they ignore. Thus they fail
to understand Paul's meaning; they do not perceive that the sense of Paul
concerning the greatness of love is expressed both in the text and the
context. For surely it cannot be disputed that the apostle is here referring
to the permanent or temporary character respectively of love and other
gifts, and not to their rank or power. As to rank, not faith only, but
the Word, surpasses love; for the Word is the power of God unto salvation
to all that believe. Rom 1.16. Yet the Word must pass. But though love
is the fruit of the Word and its effect, it shall never be abolished. Faith
possesses God himself. It possesses and can accomplish all things; yet
it must cease. Love gives and blesses the neighbor, as a result of faith,
and it shall never be done away.

34. Now, Paul's statement that love is greater than faith
and hope is intended as an expression of the permanence, or eternal duration,
of love. Faith, being limited as to time in comparison with love, ranks
beneath it for the reason of this temporary duration. With the same right
I might say that the kingdom of Christ is greater upon earth than was Christ.
Thereby I do not mean that the Church in itself is better and of higher
rank than Christ, but merely that it covers a greater part of the earth
than he compassed; for he was here but three years and those he spent in
a limited sphere, whereas his kingdom has been from the beginning and is
coextensive with the earth. In this sense, love is longer and broader than
either faith or hope. Faith deals with God merely in the heart and in this
life, whereas the relations of love both to God and the whole world are
eternal. Nevertheless, as Christ is immeasurably better and higher and
more precious than the Christian Church, although we behold him moving
in smaller limits and as a mere individual, so is faith better, higher
and more precious than love, though its duration is limited and it has
God alone for its object.

35. Paul's purpose in thus extolling love is to deal a
blow to false teachers and to bring to naught their boasts about faith
and other gifts when love is lacking. His thought is: "If ye possess not
love, which abides forever, all else whereof ye boast being perishable,
ye will perish with it. While the Word of God, and spiritual gifts, are
eternal, yet the external office and proclamation of the Word, and likewise
the employment of gifts in their variety, shall have an end, and thus your
glory and pride shall become as ashes." So, then, faith justifies through
the Word and produces love. But while both Word and faith shall pass, righteousness
and love, which they effect, abide forever; just as a building erected
by the aid of scaffolding remains after the scaffolding has been removed.

36. Observe how small the word "love" and how easily uttered!
Who would have thought to find so much precious virtue and power ascribed
by Paul to this one excellence as counterpart of so much that is evil?
This is, I imagine, magnifying love, painting love. It is a better discourse
on virtue and vice than are the heathen writings. The model the apostle
presents should justly shame the false teachers, who talk much of love
but in whom not one of the virtues he mentions is found.

Every quality of love named by him means false teachers
buffeted and assaulted. Whenever he magnifies love and characterizes her
powers, he invariably makes at the same time a thrust at those who are
deficient in any of them. Well may we, then, as he describes the several
features, add the comment "But you do very differently."

37. It is passing strange that teachers devoid of love
should possess such gifts as Paul has mentioned here, viz., speaking with
tongues, prophesying, understanding mysteries; that they should have faith,
should bestow their goods and suffer themselves to be burned. For we have
seen what abominations ensue where love is lacking; such individuals are
proud, envious, puffed up, impatient, unstable, false, venomous, suspicious,
malicious, disdainful, bitter, disinclined to service, distrustful, selfish,
ambitious and haughty. How can it consistently be claimed that people of
this stamp can, through faith, remove mountains, give their bodies to be
burned, prophesy, and so on? It is precisely as I have stated. Paul presents
an impossible proposition, implying that since they are devoid of love,
they do not really possess those gifts, but merely assume the name and
appearance. And in order to divest them of those he admits for the sake
of argument that they are what in reality they are not.

Footnotes:

1. The above statement is not
to be understood in a way that would suggest the possibility of falling
from saving grace. Many apostatize and "fall from grace" by falling from
an outward profession of Christianity and abusing the common operations
of God's Spirit once enjoyed, but these do not identify with the seed planted
in good ground. Although the faith referred to by Luther is identified
as a "true Christian Faith" it is evident that this temporary faith is
not esteemed by him to be a justifying or saving faith as his intention
is to contrast this with justifying faith which is always accompanied
with love. Later, Luther states his understanding of this text, favoring
this interpretation least of the three he mentions.

2. The 1909 edition of Luther's
Epistle Sermons (volume 2) is missing an unknown number of lines of
text in the above paragraph. The words in brackets have been provided by
the current editor in an attempt to complete the sense of this paragraph.